As is well known, Emily Dickinson read Browne.  He defines a view of witchcraft and magic that has a bit of a twist. In effect, it enables the positive use of “extra-curricula” powers and sites magic and its practitioners in the world with us. In fact, Browne makes some of our greatest claims to fame (our inventions, our science) a “power” of this sort, or at least it gives the human versions of it (philosophy, etc.) a transcendental pedigree.

Given that, and given that Emily’s view of witchcraft was likely shaped in some part by Browne, what does that do to how we interpret the poems I have copied below?

Sir Thomas Browne Religio Medici

I conceive there is a traditional magick, not learned immediately from the devil, but at second hand from his scholars, who, having once the secret betrayed, are able and do empirically practise without his advice; they both proceeding upon the principles of nature; where actives, aptly conjoined to disposed passives, will, under any master, produce their effects. Thus, I think, at first, a great part of philosophy was witchcraft; which, being afterward derived to one another, proved but philosophy, and was indeed no more than the honest effects of nature:–what invented by us, is philosophy; learned from him, is magick.

Emily Dickinson
in Johnson, poem 1158 (1870) / In Franklin, poem 1158 (1869)

Best Witchcraft is Geometry
To the magician’s mind -
His ordinary acts are feats
To thinking of mankind -

in Johnson, poem 1583 (1883) / In Franklin, poem 1612 (1883)

Witchcraft was hung, in History,
But History and I
Find all the Witchcraft that we need
Around us, Every Day -

in Johnson, poem 1708 (unknown date) / in Franklin, poem 1712 (unknown date)

Witchcraft has not a pedigree
‘Tis early as our Breath
And mourners meet it going out
The moment of our death -